Kitabı oku: «Grace Abounding to the Chief of Sinners», sayfa 9

Fost.  He told me that I was the nearest the Papists of any, and that he would convince me of immediately.

Bun.  I asked him, Wherein?

Fost.  He said, In that we understood the Scriptures literally.

Bun.  I told him that those that were to be understood literally, we understood them so; but for those that was to be understood otherwise, we endeavoured so to understand them.

Fost.  He said, Which of the Scriptures do you understand literally?

Bun.  I said this, He that believes shall be saved.  This was to be understood just as it is spoken; that whosoever believeth in Christ shall, according to the plain and simple words of the text, be saved.

Fost.  He said that I was ignorant, and did not understand the Scriptures; for how, said he, can you understand them when you know not the original Greek? etc.

Bun.  To whom I said, that if that was his opinion, that none could understand the Scriptures but those that had the original Greek, etc., then but a very few of the poorest sort should be saved (this is harsh); yet the Scripture saith, That God hides these things from the wise and prudent (that is, from the learned of the world), and reveals them to babes and sucklings.

Fost.  He said there were none that heard me but a company of foolish people.

Bun.  I told him that there was the wise as well as the foolish that do hear me; and again, those that were most commonly counted foolish by the world are the wisest before God; also, that God had rejected the wise, and mighty, and noble, and chosen the foolish, and the base.

Fost.  He told me that I made people neglect their calling; and that God had commanded people to work six days, and serve Him on the seventh.

Bun.  I told him that it was the duty of people, (both rich and poor), to look out for their souls on them days as well as for their bodies; and that God would have His people exhort one another daily, while it is called to-day.

Fost.  He said again that there were none but a company of poor, simple, ignorant people that come to hear me.

Bun.  I told him that the foolish and the ignorant had most need of teaching and information; and, therefore, it would be profitable for me to go on in that work.

Fost.  Well, said he, to conclude, but will you promise that you will not call the people together any more? and then you may be released and go home.

Bun.  I told him that I durst say no more than I had said; for I durst not leave off that work which God had called me to.

So he withdrew from me, and then came several of the justice’s servants to me, and told me that I stood so much upon a nicety.  Their master, they said, was willing to let me go; and if I would but say I would call the people no more together, I might have my liberty, etc.

Bun.  I told them there were more ways than one in which a man might be said to call the people together.  As for instance, if a man get upon the market-place, and there read a book, or the like, though he do not say to the people, Sirs, come hither and hear; yet if they come to him because he reads, he, by his very reading, may be said to call them together; because they would not have been there to hear if he had not been there to read.  And seeing this might be termed a calling the people together; I durst not say, I would not call them together; for then, by the same argument, my preaching might be said to call them together.

Wing. and Fost.  Then came the justice and Mr Foster to me again; (we had a little more discourse about preaching, but because the method of it is out of my mind, I pass it); and when they saw that I was at a point, and would not be moved nor persuaded, Mr Foster, the man that did at first express so much love to me, told the justice that then he must send me away to prison.  And that he would do well, also, if he would present all those that were the cause of my coming among them to meetings.  Thus we parted.

And, verily, as I was going forth of the doors, I had much ado to forbear saying to them that I carried the peace of God along with me; but I held my peace, and, blessed be the Lord, went away to prison, with God’s comfort in my poor soul.

After I had lain in the jail five or six days, the brethren sought means, again, to get me out by bondsmen; (for so ran my mittimus, that I should lie there till I could find sureties).  They went to a justice at Elstow, one Mr Crumpton, to desire him to take bond for my appearing at the quarter sessions.  At the first he told them he would; but afterwards he made a demur at the business, and desired first to see my mittimus, which ran to this purpose: That I went about to several conventicles in the county, to the great disparagement of the government of the church of England, etc.  When he had seen it, he said that there might be something more against me than was expressed in my mittimus; and that he was but a young man, therefore he durst not do it.  This my jailor told me; and, whereat I was not at all daunted but rather glad, and saw evidently that the Lord had heard me; for before I went down to the justice, I begged of God that if I might do more good by being at liberty than in prison, that then I might be set at liberty; but if not, His will be done; for I was not altogether without hopes but that my imprisonment might be an awakening to the saints in the country, therefore I could not tell well which to choose; only I, in that manner, did commit the thing to God.  And verily, at my return, I did meet my God sweetly in the prison again, comforting of me and satisfying of me that it was His will and mind that I should be there.

When I came back again to prison, as I was musing at the slender answer of the justice, this word dropt in upon my heart with some life, For He knew that for envy they had delivered Him.

Thus have I, in short, declared the manner and occasion of my being in prison; where I lie waiting the good will of God, to do with me as He pleaseth; knowing that not one hair of my head can fall to the ground without the will of my Father, which is in heaven.  Let the rage and malice of men be never so great, they can do no more, nor go any further, than God permits them; but when they have done their worst, We know all things shall work together for good to them that love God.

Farewell.

Here is the Sum of my Examination before Justice Keelin, Justice Chester, Justice Blundale, Justice Beecher, Justice Snagg, etc.

After I had lain in prison above seven weeks, the quarter-sessions were to be kept in Bedford, for the county thereof, unto which I was to be brought; and when my jailor had set me before those justices, there was a bill of indictment preferred against me.  The extent thereof was as followeth: That John Bunyan, of the town of Bedford, labourer, being a person of such and such conditions, he hath (since such a time) devilishly and perniciously abstained from coming to church to hear Divine service, and is a common upholder of several unlawful meetings and conventicles, to the great disturbance and distraction of the good subjects of this kingdom, contrary to the laws of our sovereign lord the King, etc.

The Clerk.  When this was read, the clerk of the sessions said unto me, What say you to this?

Bun.  I said, that as to the first part of it, I was a common frequenter of the Church of God.  And was also, by grace, a member with the people, over whom Christ is the Head.

Keelin.  But, saith Justice Keelin (who was the judge in that court), do you come to church (you know what I mean); to the parish church, to hear Divine service?

Bun.  I answered, No, I did not.

Keel.  He asked me, Why?

Bun.  I said, Because I did not find it commanded in the Word of God.

Keel.  He said, We were commanded to pray.

Bun.  I said, But not by the Common Prayer-Book.

Keel.  He said, How then?

Bun.  I said, With the Spirit.  As the apostle saith, I will pray with the Spirit, and with the understanding.  1 Cor. xiv. 15.

Keel.  He said, We might pray with the Spirit, and with the understanding, and with the Common Prayer-Book also.

Bun.  I said, that the prayers in the Common Prayer-Book were such as was made by other men, and not by the motions of the Holy Ghost, within our hearts; and as I said, the apostle saith, he will pray with the Spirit, and with the understanding; not with the Spirit and the Common Prayer-Book.

Another Justice.  What do you count prayer?  Do you think it is to say a few words over before or among a people?

Bun.  I said, No, not so; for men might have many elegant, or excellent words, and yet not pray at all; but when a man prayeth, he doth, through a sense of those things which he wants (which sense is begotten by the Spirit), pour out his heart before God through Christ; though his words be not so many and so excellent as others are.

Justices.  They said, That was true.

Bun.  I said, This might be done without the Common Prayer-Book.

Another.  One of them said (I think it was Justice Blundale, or Justice Snagg), How should we know that you do not write out your prayers first, and then read them afterwards to the people?  This he spake in a laughing way.

Bun.  I said, it is not our use, to take a pen and paper, and write a few words thereon, and then go and read it over to a company of people.

But how should we know it, said he?

Bun.  Sir, it is none of our custom, said I.

Keel.  But said Justice Keelin, It is lawful to use the Common Prayer, and such like forms: for Christ taught His disciples to pray, as John also taught his disciples.  And further, said he, Cannot one man teach another to pray?  Faith comes by hearing; and one man may convince another of sin, and therefore prayers made by men, and read over, are good to teach, and help men to pray.

While he was speaking these words, God brought that word into my mind, in the eighth of the Romans, at the 26th verse.  I say, God brought it, for I thought not on it before: but as he was speaking, it came so fresh into my mind, and was set so evidently before me, as if the scripture had said, Take me, take me; so when he had done speaking,

Bun.  I said, Sir, the scripture saith, that it is the spirit that helpeth our infirmities; for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with sighs and groanings which cannot be uttered.  Mark, said I, it doth not say the Common Prayer-Book teacheth us how to pray, but the Spirit.  And it is the Spirit that helpeth our infirmities, saith the apostle; he doth not say it is the Common Prayer-Book.

And as to the Lord’s prayer, although it be an easy thing to say, Our Father, etc., with the mouth; yet there is very few that can, in the Spirit, say the two first words in that prayer; that is, that can call God their Father, as knowing what it is to be born again, and as having experience, that they are begotten of the Spirit of God: which if they do not, all is but babbling, etc.

Keel.  Justice Keelin said that that was a truth.

Bun.  And I say further, as to your saying that one man may convince another of sin, and that faith comes by hearing, and that one man may tell another how he should pray, etc., I say men may tell each other of their sins, but it is the Spirit that must convince them.

And though it be said that faith comes by hearing: yet it is the Spirit that worketh faith in the heart through hearing, or else they are not profited by hearing.  Heb. iv. 12.

And that though one man may tell another how he should pray: yet, as I said before, he cannot pray, nor make his condition known to God, except the Spirit help.  It is not the Common Prayer-Book that can do this.  It is the Spirit that showeth us our sins, and the Spirit that showeth us a Saviour, Jn. xvi. 16, and the Spirit that stirreth up in our hearts desires to come to God, for such things as we stand in need of, Matt. xi. 27, even sighing out our souls unto Him for them with groans which cannot be uttered.  With other words to the same purpose.  At this they were set.

Keel.  But says Justice Keelin, What have you against the Common Prayer-Book?

Bun.  I said, Sir, if you will hear me, I shall lay down my reasons against it.

Keel.  He said I should have liberty; but first, said he, let me give you one caution; take heed of speaking irreverently of the Common Prayer-Book; for if you do so, you will bring great damage upon yourself.

Bun.  So I proceeded, and said, My first reason was, because it was not commanded in the Word of God, and therefore I could not use it.

Another.  One of them said, Where do you find it commanded in the Scripture, that you should go to Elstow, or Bedford, and yet it is lawful to go to either of them, is it not?

Bun.  I said, To go to Elstow, or Bedford, was a civil thing, and not material, though not commanded, and yet God’s Word allowed me to go about my calling, and therefore if it lay there, then to go thither, etc.  But to pray, was a great part of the Divine worship of God, and therefore it ought to be done according to the rule of God’s Word.

Another.  One of them said, He will do harm; let him speak no further.

Keel.  Justice Keelin said, No, no, never fear him, we are better established than so; he can do no harm; we know the Common Prayer-Book hath been ever since the apostles’ time, and it is lawful for it to be used in the church.

Bun.  I said, Show me the place in the epistles, where the Common Prayer-Book is written, or one text of Scripture, that commands me to read it, and I will use it.  But yet, notwithstanding, said I, they that have a mind to use it, they have their liberty; that is, I would not keep them from it; but for our parts, we can pray to God without it.  Blessed be His name!

With that, one of them said, Who is your God?  Beelzebub?  Moreover, they often said, that I was possessed with the spirit of delusion, and of the devil.  All which sayings I passed over; the Lord forgive them!  And further, I said, Blessed be the Lord for it; we are encouraged to meet together, and to pray, and exhort one another; for, we have had the comfortable presence of God among us.  For ever blessed be His holy name!

Keel.  Justice Keelin called this pedler’s French, saying, that I must leave off my canting.  The Lord open his eyes!

Bun.  I said that we ought to exhort one another daily, while it is called to-day, etc.

Keel.  Justice Keelin said that I ought not to preach; and asked me where I had my authority? with other such like words.

Bun.  I said that I would prove that it was lawful for me, and such as I am, to preach the Word of God.

Keel.  He said unto me, By what Scripture?

Bun.  I said, By that in the first epistle of Peter, chap. iv. 10, 11, and Acts xviii., with other Scriptures, which he would not suffer me to mention.  But said, Hold; not so many, which is the first?

Bun.  I said this: As every man hath received the gift, even so let him minister the same unto another, as good stewards of the manifold grace of God.  If any man speak, let him speak as the oracles of God, etc.

Keel.  He said, Let me a little open that Scripture to you: As every man hath received the gift; that is, said he, as every one hath received a trade, so let him follow it.  If any man have received a gift of tinkering, as thou hast done, let him follow his tinkering.  And so other men their trades.  And the divine his calling, etc.

Bun.  Nay, sir, said I, but it is most clear, that the apostle speaks here of preaching the Word; if you do but compare both the verses together, the next verse explains this gift what it is, saying, if any man speak, let him speak as the oracles of God.  So that it is plain, that the Holy Ghost doth not so much in this place exhort to civil callings, as to the exercising of those gifts that we have received from God.  I would have gone on, but he would not give me leave.

Keel.  He said, We might do it in our families, but not otherways.

Bun.  I said, If it was lawful to do good to some, it was lawful to do good to more.  If it was a good duty to exhort our families, it was good to exhort others; but if they held it a sin to meet together to seek the face of God, and exhort one another to follow Christ, I should sin still; for so we should do.

Keel.  He said he was not so well versed in Scripture as to dispute, or words to that purpose.  And said, moreover, that they could not wait upon me any longer; but said to me, Then you confess the indictment, do you not?  Now, and not till now, I saw I was indicted.

Bun.  I said, This I confess, we have had many meetings together, both to pray to God, and to exhort one another, and that we had the sweet comforting presence of the Lord among us for our encouragement; blessed be His name therefore.  I confessed myself guilty no otherwise.

Keel.  Then, said he, bear your judgment.  You must be had back again to prison, and there lie for three months following; and at three months’ end, if you do not submit to go to church to hear Divine service, and leave your preaching, you must be banished the realm: and if, after such a day as shall be appointed you to be gone, you shall be found in this realm, etc., or be found to come over again without special licence from the king, etc., you must stretch by the neck for it, I tell you plainly: and so he bid my jailor have me away.

Bun.  I told him, as to this matter, I was at a point with him; for if I were out of prison to-day, I would preach the Gospel again to-morrow, by the help of God.

Another.  To which one made me some answer: but my jailor pulling me away to be gone, I could not tell what he said.

Thus I departed from them; and I can truly say, I bless the Lord Jesus Christ for it, that my heart was sweetly refreshed in the time of my examination, and also afterwards, at my returning to the prison.  So that I found Christ’s words more than bare trifles, where He saith, I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay, nor resist.  Luke xxi. 15.  And that His peace no man can take from us.

Thus have I given you the substance of my examination.  The Lord make this profitable to all that shall read or hear it.  Farewell.

The Substance of some Discourse had between the Clerk of the Peace and myself; when he came to admonish me, according to the tenor of that Law, by which I was in prison.

When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the third of April 1661, comes Mr Cobb unto me (as he told me), being sent by the justices to admonish me; and demand of me submittance to the church of England, etc.  The extent of our discourse was as followeth.

Cobb.  When he was come into the house he sent for me out of my chamber; who, when I was come unto him, he said, Neighbour Bunyan, how do you do?

Bun.  I thank you, Sir, said I, very well, blessed be the Lord.

Cobb.  Saith he, I come to tell you, that it is desired you would submit yourself to the laws of the land, or else at the next sessions it will go worse with you, even to be sent away out of the nation, or else worse than that.

Bun.  I said that I did desire to demean myself in the world, both as becometh a man and a Christian.

Cobb.  But, saith he, you must submit to the laws of the land, and leave off those meetings which you was wont to have; for the statute-law is directly against it; and I am sent to you by the justices to tell you that they do intend to prosecute the law against you if you submit not.

Bun.  I said, Sir, I conceive that that law by which I am in prison at this time, doth not reach or condemn either me, or the meetings which I do frequent; that law was made against those, that being designed to do evil in their meetings, making the exercise of religion their pretence, to cover their wickedness.  It doth not forbid the private meetings of those that plainly and simply make it their only end to worship the Lord, and to exhort one another to edification.  My end in meeting with others is simply to do as much good as I can, by exhortation and counsel, according to that small measure of light which God hath given me, and not to disturb the peace of the nation.

Cobb.  Every one will say the same, said he; you see the late insurrection ⁶ at London, under what glorious pretences they went; and yet, indeed, they intended no less than the ruin of the kingdom and commonwealth.

Bun.  That practice of theirs, I abhor, said I; yet it doth not follow that, because they did so, therefore all others will do so.  I look upon it as my duty to behave myself under the King’s government, both as becomes a man and a Christian, and if an occasion were offered me, I should willingly manifest my loyalty to my Prince, both by word and deed.

Cobb.  Well, said he, I do not profess myself to be a man that can dispute; but this I say, truly, neighbour Bunyan, I would have you consider this matter seriously, and submit yourself; you may have your liberty to exhort your neighbour in private discourse, so be you do not call together an assembly of people; and, truly, you may do much good to the church of Christ, if you would go this way; and this you may do, and the law not abridge you of it.  It is your private meetings that the law is against.

Bun.  Sir, said I, if I may do good to one by my discourse? why may I not do good to two?  And if to two, why not to four, and so to eight? etc.

Cobb.  Ay, saith he, and to a hundred, I warrant you.

Bun.  Yes, Sir, said I, I think I should not be forbid to do as much good as I can.

Cobb.  But, saith he, you may but pretend to do good, and instead, notwithstanding, do harm, by seducing the people; you are, therefore, denied your meeting so many together, lest you should do harm.

Bun.  And yet, said I, you say the law tolerates me to discourse with my neighbour; surely there is no law tolerates me seduce any one; therefore if I may by the law discourse with one, surely it is to do him good; and if I by discoursing may do good to one, surely, by the same law, I may do good to many.

Cobb.  The law, saith he, doth expressly forbid your private meetings; therefore they are not to be tolerated.

Bun.  I told him that I would not entertain so much uncharitableness of that Parliament in the 35th of Elizabeth, or of the Queen herself, as to think they did, by that law, intend the oppressing of any of God’s ordinances, or the interrupting any in way of God; but men may, in the wresting of it, turn it against the way of God; but take the law in itself, and it only fighteth against those that drive at mischief in their hearts and meeting, making religion only their cloak, colour, or pretence; for so are the words of the statute: If any meetings, under colour or pretence of religion, etc.

Cobb.  Very good; therefore the king, seeing that pretences are usually in and among people, so as to make religion their pretence only; therefore he, and the law before him, doth forbid such private meetings, and tolerates only public; you may meet in public.

Bun.  Sir, said I, let me answer you in a similitude: Set the case that, at such a wood corner, there did usually come forth thieves, to do mischief; must there therefore a law be made, that every one that cometh out there shall be killed?  May not there come out true men as well as thieves out from thence?  Just thus is it in this case; I do think there may be many that may design the destruction of the commonwealth; but it doth not follow therefore that all private meetings are unlawful; those that transgress, let them be punished.  And if at any time I myself should do any act in my conversation as doth not become a man and Christian, let me bear the punishment.  And as for your saying I may meet in public, if I may be suffered, I would gladly do it.  Let me have but meeting enough in public, and I shall care the less to have them in private.  I do not meet in private because I am afraid to have meetings in public.  I bless the Lord that my heart is at that point, that if any man can lay any thing to my charge, either in doctrine or in practice, in this particular, that can be proved error or heresy, I am willing to disown it, even in the very market-place; but if it be truth, then to stand to it to the last drop of my blood.  And, Sir, said I, you ought to commend me for so doing.  To err and to be a heretic are two things; I am no heretic, because I will not stand refractorily to defend any one thing that is contrary to the Word.  Prove any thing which I hold to be an error, and I will recant it.

Cobb.  But, goodman Bunyan, said he, methinks you need not stand so strictly upon this one thing, as to have meetings of such public assemblies.  Cannot you submit, and, notwithstanding, do as much good as you can, in a neighbourly way, without having such meetings?

Bun.  Truly, Sir, said I, I do not desire to commend myself, but to think meanly of myself; yet when I do most despise myself, taking notice of that small measure of light which God hath given me, also that the people of the Lord (by their own saying), are edified thereby.  Besides, when I see that the Lord, through grace, hath in some measure blessed my labour, I dare not but exercise that gift which God hath given me for the good of the people.  And I said further, that I would willingly speak in public if I might.

Cobb.  He said, that I might come to the public assemblies and hear.  What though you do not preach? you may hear.  Do not think yourself so well enlightened, and that you have received a gift so far above others, but that you may hear other men preach.  Or to that purpose.

Bun.  I told him, I was as willing to be taught as to give instruction, and I looked upon it as my duty to do both; for, said I, a man that is a teacher, he himself may learn also from another that teacheth, as the apostle saith, We may all prophesy one by one, that all may learn.  1 Cor. xiv. 31.  That is, every man that hath received a gift from God, he may dispense it, that others may be comforted; and when he hath done, he may hear and learn, and be comforted himself of others.

Cobb.  But, said he, what if you should forbear awhile, and sit still, till you see further how things will go?

Bun.  Sir, said I, Wickliffe saith, that he which leaveth off preaching and hearing of the Word of God for fear of excommunication of men, he is already excommunicated of God, and shall in the day of judgment be counted a traitor to Christ. ⁷

Cobb.  Ay, saith he, they that do not hear shall be so counted indeed; do you, therefore, hear?

Bun.  But, Sir, said I, he saith, he that shall leave off either preaching or hearing, etc.  That is, if he hath received a gift for edification, it is his sin, if he doth not lay it out in a way of exhortation and counsel, according to the proportion of his gift; as well as to spend his time altogether in hearing others preach.

Cobb.  But, said he, how shall we know that you have received a gift?

Bun.  Said I, Let any man hear and search, and prove the doctrine by the Bible.

Cobb.  But will you be willing, said he, that two indifferent persons shall determine the case; and will you stand by their judgment?

Bun.  I said, Are they infallible?

Cobb.  He said, No.

Bun.  Then, said I, it is possible my judgment may be as good as theirs.  But yet I will pass by either, and in this matter be judged by the Scriptures; I am sure that is infallible, and cannot err.

Cobb.  But, said he, who shall be judge between you, for you take the Scriptures one way, and they another?

Bun.  I said the Scripture should: and that by comparing one Scripture with another; for that will open itself, if it be rightly compared.  As for instance, if under the different apprehensions of the word Mediator, you would know the truth of it, the Scriptures open it, and tell us that he that is a mediator must take up the business between two, and a mediator is not a mediator of one,—but God is one, and there is one Mediator between God and men, even the man Christ Jesus.  Gal. iii. 20; 1 Tim. ii. 5.  So likewise the Scripture calleth Christ a complete, or perfect, or able high priest.  That is opened in that He is called man, and also God.  His blood also is discovered to be effectually efficacious by the same things.  So the Scripture, as touching the matter of meeting together, etc., doth likewise sufficiently open itself and discover its meaning.

Cobb.  But are you willing, said he, to stand to the judgment of the church?

Bun.  Yes, Sir, said I, to the approbation of the church of God; (the church’s judgment is best expressed in Scripture).  We had much other discourse which I cannot well remember, about the laws of the nation, and submission to governments; to which I did tell him, that I did look upon myself as bound in conscience to walk according to all righteous laws, and that, whether there was a king or no; and if I did any thing that was contrary, I did hold it my duty to bear patiently the penalty of the law, that was provided against such offenders; with many more words to the like effect.  And said, moreover, that to cut off all occasions of suspicion from any, as touching the harmlessness of my doctrine in private, I would willingly take the pains to give any one the notes of all my sermons; for I do sincerely desire to live quietly in my country, and to submit to the present authority.

Cobb.  Well, neighbour Bunyan, said he, but indeed I would wish you seriously to consider of these things, between this and the quarter-sessions, and to submit yourself.  You may do much good if you continue still in the land; but alas, what benefit will it be to your friends, or what good can you do to them, if you should be sent away beyond the seas into Spain, or Constantinople, or some other remote part of the world?  Pray be ruled.

Jailor.  Indeed, Sir, I hope he will be ruled.

Bun.  I shall desire, said I, in all honesty to behave myself in the nation, whilst I am in it.  And if I must be so dealt withal, as you say, I hope God will help me to bear what they shall lay upon me.  I know no evil that I have done in this matter, to be so used.  I speak as in the presence of God.